Is Romanism Christianity?
by T.W. Medhurst
Glasgow, Scotland
[This resource is excerpted from
Chapter XXI of THE FUNDAMENTALS, VOLUME III, from the four volume edition issued by the
Bible Institute of Los Angeles in 1917. This four volume set has been reprinted by Baker
Books (ISBN 0-8010-8809-7). THE FUNDAMENTALS was edited by R.A. Torrey, A.C. Dixon, and
others. A copyright does not appear in the 4 volume reprint. T.W. Medhurst held a
pastorate from 1862 to 1869 at the Baptist Church, North Frederick Street, in Glasgow,
Scotland.]
I am aware
that, if I undertake to prove that Romanism is not Christianity, I must expect to
be called "bigoted, harsh, uncharitable." Nevertheless I am not daunted; for I
believe that on a right understanding of this subject depends the salvation of millions.
One reason why Popery has of late gained so much power in
Great Britain and Ireland, and is gaining. power still, is that many Protestants look on
it now as a form of true Christianity; and think that, on that account, notwithstanding
great errors, it ought to be treated very tenderly. Many suppose that at the time of the
Reformation, it was reformed, and that it is now much nearer the truth than it was before
that time. It is still, however, the same; and, if examined, will be found to be so
different from, and so hostile to, real Christianity, that it is not, in fact,
Christianity at all.
Christianity, as revealed in the Sacred Writings, is
salvation by Christ. It sets Him before us as at once a perfect man, the everlasting God,
the God-man Mediator; who, by appointment of the Father, became a Substitute for all who
were given Him. It teaches that by Him God's justice was magnified, and His mercy made
manifest; that, for all who trust in Him, He fulfilled the law, and brought in a
complete righteousness; and that by this alone they can be justified before God. It
teaches that His death was a perfect sacrifice, and made full satisfaction and atonement
for their sins, so that God lays no sin to their charge, but gives them a free and full
pardon; that He has ascended to the right hand of God, and has sent down the Holy Spirit
to be His only Vicar and Representative on earth; that He is the only Mediator between the
righteous God and sinful man; that it is by the Holy Spirit alone that we are convinced of
sin, and led to trust in Jesus; that all who trust in Him and obey Him with the obedience
of faith and love, are saved, and, being saved, are made "kings and priests unto
God," and have -"eternal life" in Him.
This is Christianity, the Christianity which the
Apostles preached. But side by side with the Apostles, Satan went forth also, and preached
what Paul calls "another gospel." Paul did not mean that it was called
"another gospel;" but that as Satan "beguiled Eve through his
subtlety" (2 Cor. 11: 3), so some, while professing to teach the Gospel, were
turning men away "from the simplicity that is in Christ;" and by doing so, did,
in fact, teach "another gospel." Paul, speaking of those who were thus deceived,
said, "I marvel that ye are so soon removed from Him that called you into the grace
of Christ unto another gospel which is not another; but there be some that
trouble you, and would pervert the Gospel of Christ." He means, that there can be but
one Gospel, though something else may be called the gospel; and he says of those
who had thus perverted "the Gospel of Christ": "If any one preach any other
gospel unto you..... let him be accursed" (Gal. 1: 6-9). He calls those who did so
"false apostles, deceitful workers, transforming themselves into the apostles of
Christ;" and he adds, "no marvel; for Satan himself is transformed into an angel
of light. Therefore, it is no great thing if his ministers also be transformed as the
ministers of righteousness; whose end shall be according to their works" (2 Cor. 11:
13-15).
Let us consider well the meaning of these passages of
Scripture. Paul says that there cannot be another Gospel; the conclusion, therefore, is
evident, that these teachers were not teachers of Christianity, but of a Satanic
delusion.
I submit that the teaching of Rome is at least as
different from that of the Sacred Writings as that which Paul calls "another
gospel;" and that, therefore, his words authorize us to say that Romanism is not
Christianity.
FIRST, Christianity consists of what Christ has taught,
and commanded in Scripture, But Romanism does not even profess to be founded on
Scripture only: it claims a right to depart from what is contained in it-a right to add
'to Scripture what is handed down by tradition; and both to depart from and add to
Scripture by making new decrees. It says that councils and the pope have been
empowered by the Holy Spirit to make decrees by which, in reality, the doctrines delivered
by Christ are entirely annulled. To show how extensively this has been done, let
the reader endeavor to trace the full effect of what Rome teaches as to baptismal
regeneration, transubstantiation, justification by means of sacraments and deeds done by
us, the invocation of saints-things which are entirely opposed to the teaching of Christ.
The canons of the Council of Trent, which sat at intervals
from 1545 to 1563, may be called the Bible of Romanism. They were translated into English,
as late as 1848, by a Roman Catholic, priest, under the sanction of Dr. Wiseman. The
Council tells us that one end for which it was called was "the extirpation of
heresies." ' What, then, according to it, is the standard of truth? It tells
us that Rome receives The Sacred Scriptures and "The Unwritten Traditions.....preserved
in continuous succession in the Catholic Church, with equal affection of piety and
reverence" (Session 4) ; also that "no one may dare to interpret the
Sacred Scriptures" in a manner contrary to that "Church; whose it is to judge
respecting the true sense and interpretation of the Sacred Scriptures;" nor may
any one interpret them "in a manner contrary to the unanimous consent of the
fathers" (Session 4).
Christ commands us to "prove all things" (1
Thess. 5: 21) to "search the Scriptures" (John 5: 39) ; to ascertain for
ourselves, as the Bereans did, whether what we hear agrees with what we read in Scripture
(Acts 17: 11). He commands us to "hold fast the form of sound words," uttered by
Himself and His Apostles (2 Tim. 1: 13) ; to "contend earnestly for the faith
delivered once for all to the saints" (Jude 3). But Rome says, "Let no one
dare to do so"-let all "Christian princes..... cause [men] to
observe" our decrees (Session 16), nor "permit" them to be
"violated by heretics" (Session 25). The Romanist must not dare to have an
opinion of his own; his mind must exist in the state of utter prostration and bondage; he
must not attempt to understand the Scripture himself. And if others attempt it-if they
dare to receive the teaching and do the will of Christ, instead of receiving fictions and
obeying commands of men, which wholly subvert and destroy the truth and will of Jesus,
Rome commands the civil ruler to restrain them; and, by the use of fines, imprisonment,
and death, to compel them, if possible, to renounce what God requires them to maintain and
follow, even unto death.
The Bible, the whole Bible, nothing but the Bible, is
the standard and the rule of Christianity. To know its meaning for ourselves, to receive
its teaching, to rely on its promises, to trust in its Redeemer, to obey Him from delight
of love, and to refuse to follow other teaching, is Christianity itself. But Romanism
denies all this; and therefore, Romanism is not Christianity.
SECONDLY: Christ commanded us to show
"meekness" towards those who oppose us (2 Tim. 2: 25). He
says, "Love your enemies, bless those who curse you, do good to those who
hate you, and pray for those who use you despitefully and persecute you" (Matt.
5:44).
But Romanism teaches men to hate, and, if they are
able, to persecute to the death all those who will not receive it. Its deeds have
been diabolical and murderous. It is "drunken with the blood of the saints." It
has inscribed on the page of history warnings which appeal to the reason and the feelings
of all generations. Such a warning is what is told of the 24th of August, 1572. On that
day the Protestants of Paris were devoted to slaughter by members of the Papal Church. For
the one offence of being Protestants, thousands were slain. The streets of Paris
ran with blood; everywhere cries and groans, were mingled with the clangor of bells, the
clash of arms, and the oaths of murderers. The king, Charles IX, stood, it is said, at a
window, and, every now and then, fired on the fugitives. Every form of guilt, cruelty, and
suffering, made that fearful night hideous and appalling. Never, in any city, which has
professedly been brought under the influence of Christianity, was there such a revelling
in blood and crime. You may say, "Why do you recall the atrocities of a time so
remote?" I answer, Because this deed received the sanction of the Church of Rome as a
meritorious demonstration of fidelity to Romish precepts and doctrines. When the tidings
of this wholesale murder were received in Rome, the cannon of St. Angelo were fired,
the city was illuminated and Pope Gregory XIII and his cardinals went in procession to all
the churches, and offered thanksgivings at the shrine of every saint. The Cardinal of
Lorraine, in a letter to Charles IX, full of admiration and applause of the bloody deed,
said, "That which you have achieved was so infinitely above my hopes, that I should
have never dared to contemplate it; nevertheless, I have always believed that the deeds of
your Majesty would augment the glory of God, and tend to immortalize your name."
Some say that Rome has ceased to persecute. But this is
not the fact; either as to her acts, or rules of action. She asserts that she is
unchanged, unchangeable; that she is infallible, and cannot alter, except so far as
necessity, or plans for the future, may require; and facts are often occurring which prove
that persecution is still approved by her. Rome has little power now; her persecuting
spirit is kept in abeyance for a time; but it is still there. When it is free from
restraint, it knows no way of dealing with difference of opinion but by the rack, the
stake, the thumbscrew, the iron boot, the assassin's dagger, or a wholesale massacre. Let
all who value their liberty, all who love the truth as it is in Jesus have no fellowship
with such deeds of darkness, nor with those who work them. Let us show that we have no
sympathy with such a cruel spirit; and that we love the names and memory of the
noble army of martyrs of the Reformation; of those who sealed their faith with their
blood; of those who died to release their country and their posterity from the bondage of
Rome.
I agree with Dr. Samuel Waldegrave, when he says that,
"The Convocation of the English clergy did wisely, when, in the days of Elizabeth,
they enacted that every parish church in the land should be furnished with a copy of
Foxe's Book of Martyrs;" and that it would be well if a copy of it were "in
every house, yea, in every hand;" for "Rome is laboring, with redoubled effort,
for the subjugation of Britain," and "the people have forgotten that she is a
siren who enchants but to destroy."
THIRDLY: As to the sacrifice of Christ, Christianity
teaches that He was "offered once for all, to bear the sins of many"
(Heb. 9:28) ; that those who are sanctified by His sacrifice are so "by the
offering of the body of Jesus Christ once for all" (10: 10) ; that "by one
offering He has perfected forever those who are sanctified," or made holy
(10:14) : these passages declare that the sacrifice of Christ was offered once for all,
never to be repeated. But Rome declares that Christ is sacrificed anew, every time
that the Lord's supper, which she calls "the mass," is celebrated; and that
those who administer it are sacrificing priests.
The Council of Trent (Session 22) says, "Forasmuch as
in this Divine sacrifice, which is celebrated in the mass, that same Christ is contained,
and immolated in an unbloody manner, who once offered Himself in a bloody manner, on the
altar of the cross, the holy synod teaches that this sacrifice is truly propitiatory, and
that, by means therof, this is effected-that we obtain mercy and find grace in
seasonable aid, if we draw nigh unto God, contrite and penitent, with a sincere heart and
upright faith, with fear and reverence. For the Lord, appeased by the oblation thereof,
and granting the grace and gift of penitence, forgives even heinous crimes and sins.
For the victim is one and the same, the same now offering by the ministry of priests,
who then offered Himself on the cross the manner alone of offering being
different." The synod commands the use of lights, incense, and the traditional
vestments; also that the priests "mix water with the wine."
In chapter 9, canon 1, the synod says, "If any one
say that in the mass a trite and proper sacrifice is not offered to God; or, that to
be offered, is nothing else but that Christ is given us to eat; let him be
anathema."
In canon 3, it decreed that, "If any one say
that the sacrifice of the mass is only a sacrifice of praise and thanksgiving; or that it
is a bare commemoration of the sacrifice consummated on the cross, but not
a propitiatory sacrifice; or, that it profits him only who receives; and that it ought
not to be offered for the living and the dead for sins, pains, satisfactions, and
other necessities; let him be anathema."
The Christ of Romanism is one who is sacrificed again and
again for the remission of the sins both of the living and the dead; for those alive, and
for those in purgatory. Is this the Christ of Christianity?
In canon 1 of its 13th Session, the synod says, "If
any one deny that, in the sacrament of the most holy Eucharist, arc contained truly,
really and substantially the body and blood, together with the soul and divinity of our
Lord Jesus Christ, and consequently the whole Christ, but say that He is only therein
as in a sign, or in figure, or virtue; let him be anathema."
The Christ of the Bible, and of Christianity, is in heaven
"at the right hand of God," where "He ever lives to make intercession for
those who come to God through Him" (Rom. 8: 34; Col. 3: 1 ; Heb. 7: 25) ; nor
will He come in bodily form to earth again until He comes the second time, without sin,
unto salvation, to be admired in all those who believe (Heb. 9: 28; 2 Thess. 1: 10). But
the Christ of Romanism is upon the altars of Rome; He is said to be brought there by the
magic spell of her priests, and to be there in the form and shape of a wafer. What
a fearful blasphemy! The priest pronounces certain words, gives the solemn consecration,
and then elevates the wafer. Taste it-it is wafer; touch it-it is wafer; look
at it-it is wafer; smell it-it is wafer; analyze it-it is wafer; but the
priest affirms, the Council of Trent affirms, Romanism affirms, the poor victims of
delusion affirm, as they bow down before it, "This is our Christ-our God!" Here
is the climax of this superstition-it exhibits for the person of Christ a morsel of bread:
Is that morsel of bread the Christ of the Bible? Is that system which declares it to be
so, Christianity?
FOURTHLY: Christianity is in direct opposition to
Romanism as to the mode of a sinner's justification before God.
What say the Scriptures? "By deeds of law
shall no flesh living be justified before God" (Rom. 3: 20). "Therefore
we conclude that a man is justified by faith, without deeds of law" (3: 28).
"Even David describes the blessedness of the man to whom God imputes righteousness
without works" (Rom. 4: 6). Israel, "being ignorant of the righteousness of God,
and seeking to establish their own righteousness, have not submitted themselves to the
righteousness of God. For Christ is the end of the law for righteousness to every one who
believes," or has faith (10: 3, 4).
"God was in Christ, . . . not imputing their
trespasses unto them" (2 Cor. 5:19). "God has made Him to be sin for us, who
knew no sin; that we might be made the righteousness of God in Him" (5: 21).
"Therefore, being justified by faith, we have peace with God through our Lord Jesus
Christ" (Rom. 5: 1). The doctrine thus taught by Christianity is that all men
are sinners; that without justification there is no hope for any sinner.; that we are
justified by the imputation of Christ's righteousness alone; and that His righteousness is
received through faith.
Now, what says Romanism? It says that the
righteousness by which men are justified is that which the Holy Spirit,, by the grace of
God, through Christ, makes them work out for themselves; that it is received by
means of "the sacrament of baptism..... without which no one was ever
justified;" that it is received "in ourselves," when we are renewed
by the Holy Spirit; that it is a righteousness "imparted," "infused,"
"implanted," and not imputed (Session 6, chapter 7). Among the declarations of
the Council are these: "If any one say that justifying faith is nothing else but
confidence in the Divine mercy which remits sin for Christ's sake; or, that this
confidence alone is that whereby -we are justified; let him be anathema" (Session 6,
canon 12). "If any one say that . . . good works are merely the fruits and
signs of justification obtained, but not a cause of the increase thereof; let him
be anathema" (canon 24). "If any one say . - that he who is justified by good
works, which are done by him through the grace of God and the merit of Jesus Christ,
whose living member he is, does not truly deserve increase of grace, eternal
life," etc. . . . "let him be anathema" (canon 32). Thus Romanism
anathematizes the preaching of true Christianity!
I will mention but one more proof that Romanism is not
Christianity, though there are many others which might be given.
FIFTHLY: Christianity says "there is one
Mediator between God and men, the man Christ Jesus" (1 Tim. 2: 5), who
is at the right hand of the Father (Eph. 1: 20), where He "ever lives to make
intercession" for us (Heb. 7: 25). Christianity says that there is but one
Mediator; that we cannot draw near to God except through Jesus.
What says Romanism? I quote from "a book of devotion
for every day in the month of Ma I " published by Papal authority. "Great is the
need you have of Mary in order to be saved! Are you innocent? Still your innocence is,
however, under great danger. How many, more innocent than you, have fallen into sin, and
been damned? Are you pentitent ? Still your perseverance is very uncertain. Are you
sinners? Oh, what need you have of Mary to convert you! Ah, if there were no Mary, perhaps
you would be lost! However, by the devotion of this month, you may obtain her patronage,
and your own salvation. Is it possible that a mother so tender can help bearing a Son so
devout? For a rosary, for a fast, she has sometimes conferred signal graces upon the
greatest of sinners. Think, then, what she will do for you for a whole month dedicated to
her service!"
Here you see that Mary is everything; that Jesus Christ is
nothing. Romanism teaches also that it is right to ask the intercession of all departed
saints (Session 25). How dreadful is it that sinners are thus kept back from Jesus, and
are prevented from reaching God through Him.
Popery is emphatically anti-Christian: it is the
adversary of Christ in all the offices which He sustains. It is the enemy of His prophetic
office; for it chains up that Bible which He inspired. It is the enemy of His priestly
office; for, by the mass it denies the efficacy of that sacrifice which He offered
once for all on Calvary. It is the enemy of His kingly office; for it tears the
crown from His head to set it on that of the Pope.
Can that be truly called Christianity, then, which
is the reverse of it? Can that be fitly treated as Christianity which hates it,
denounces it, and tries to destroy it? Can that be Christianity which forbids liberty of
conscience, and the right of private judgment? Which commands the Bible to be burned?
Which teaches the worship of saints and angels? Which makes the Virgin Mary command God?
Which calls her the Mother of God, and the Queen of Heaven? Which sets aside the mediation
of Christ, and puts others in His place? Which makes salvation depend on confession to
man, and this is a confessional so filthy that Satan himself might well be ashamed of it?
Can that be Christianity which condemns the way of salvation through faith, as a damnable
heresy? Can that be Christianity which, by the bulls of its Popes, and decrees of its
councils, requires both princes and people to persecute Christians? Which actually swears
its bishops and archbishops to persecute them with all their might? Can that be
Christianity which has set up, and still maintains, the Inquisition? That which has been
so cruel, so bloodthirsty, that the number slain by it of the servants of Christ,
in about 1,200 years, is estimated at fifty millions, giving an average of 40,000 a year
for that long period? No, it cannot be! With a voice of thunder, let Protestants answer,
"No!"
To aid such a system is to fight against God. He demands
that we "resist the devil" (James 4: 7), and have no fellowship with "works
of darkness" (Eph. 5: 11). "No peace with Rome," must be on our
lips, and be in our lives. "No peace with Rome," whether wearing her
scarlet undisguised, or using the cloak of a Protestant name.
The voice from heaven (Rev. 18:4): "Come out of
her, My people, that ye be not partakers of her sins, and that ye receive not of her
plagues," is proof that there may be true Christians in the Roman body; but it is
proof also that even while in it, they are not of it; and that they will strive to
escape from it, so as not to share in its sins.
We are informed by God that this system is the work of
Satan; that his ministers are "transformed as the ministers of righteousness,
whose end shall be according to their works" (2 Cor. 11 :15); that it is he who turns
men away "from the simplicity which is in Christ" (11: 3) ; that it is he
who is the author of that "mystery of iniquity" which was at work even while the
Apostles were still living, and which was to be further revealed, and to remain,
till it should be consumed by Christ, and "destroyed by the brightness of His
coming;" a system which is "according to the working of Satan, with all
power, and signs, and lying wonders, and with all deceivableness of unrighteousness in
them that perish; because they received not the love of the truth that they might be
saved" (2 Thess. 2:7-10).
May those who love God, and yet have some connection with
this system, listen to the command, "Come out of her, My people." May we
in no degree partake of her sins: may we renounce, with a holy loathing, all her symbols;
throw off, with righteous indignation, all allegiance to her corruptions. May we have
nothing of Romanism in our doctrines, but contend earnestly for the pure faith of
the Gospel of Jesus. May we have nothing of Romanism in our discipline. May we be
subject, in all matters of religious faith and practice, to the Word of God, and to
that alone. May we have nothing of Romanism in our services, in our buildings, in
our forms, in our attire. Because Israel burned incense to the brazen
serpent which Moses had made, Hezekiah broke it in pieces. (2 Kings 18: 4.) For the like
reason, let us cease to use, on person or building, that form of the cross which the
Romanist treats with superstitious regard. "Come out of her."
Ye who seek salvation go to Jesus. Him has
God exalted to be a Prince and a Saviour. He is able to save to the uttermost those who
come to God by Him. The Father is ready with out-stretched arms to clasp the
penitent prodigal in His embrace. The Son is ready to give a free, full, complete
forgiveness to every redeemed sinner, and to justify all who come unto God by Him. The
Holy Spirit is ready to sanctify, renew, instruct, and help all who call upon Him. The
assembly of saved sinners on earth is ready to welcome you to partake of its
fellowship and of its joys. Angels are ready with harps attuned, and fingers upon
the chords, to give you a triumphant welcome, and to rejoice over you with joy. Come just
as you are; come at once. "Hi that cometh to Me," says Christ, "I will
in no wise cast out" (John 6:37).
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